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Viparaya Adhyaropa and Moksa
Andrew: I have a little inquiry going here relating to viparaya and adhyaropa in relation to avidya and Maya.
Sundari: Viparaya, as James explains it, is the reversal of apprehension that Maya imposes on the mind, which results in the erroneous cognition of reality as a duality – the snake taken to be the rope. Adhyaropa, superimposition, is caused by viparaya. In both cases, duality (the snake) is there, ignorance is there, for a samsari. But for a jnani, viparyaya is gone and so is unconditioned superimposition. Conditioned superimposition still functions, but the jnani never takes it to be real so is never deluded by it.
Avidya is personal ignorance, Maya macrocosmic. The only difference being that avidya ends with moksa, but macrocosmic ignorance does not, because it is an eternal principle in awareness.
Andrew: Would it be correct to say that when I wake from deep sleep reflected awareness shines on the vijnamayakosha?
Sundari: Yes. Reflected awareness shines on the mind because of the presence of pure awareness. Pure awareness is always shining on the mind, making the reflection possible. When you wake up and are still in the bliss of sleep, you are still in the anandamayakosa, which for most samsaris fades as they contact their world. In a Self-realized mind, the bliss lasts a little longer; in a Self-actualized mind, though the bliss seems to fade experientially, you know it never does, because you are it.
Andrew: If at this point the satya-mithya vasana is operating, then conditioned superimposition operates, and I remain in the reality of ordinary limitless bliss, not striving for any mirage, just quietly sipping from the infinite fountain of bliss. If on the other hand, the satya-mithya vasana is not operating, then discrimination breaks down.
Sundari: Yes. The satya-mithya vasana is discrimination.
Andrew: In this case, awareness shines on either mono-, prana- or anamayakosha, in which case the vijnamayakosha loses its highest potential of discriminating satya-mithya and becomes a mere function of worldly discrimination and/or daydreaming, for example, I want…
Sundari: Awareness is always shining on all the sheaths, but yes, if Self-knowledge is not firm, satya-mithya discrimination may or may not be functioning. Wanting is not a problem; it is a question of what you want and why.
Andrew: Perhaps this is not correct either, as it may suggest that a Self-actualized person loses their discrimination in mithya, which is not the case.
Sundari: A Self-actualized person never loses their discrimination, even if it seems like they are involved with worldly stuff or thinking – it is not possible. Self-actualization means that Self-knowledge is permanent and has thus permanently removed adhyaropa and viparaya, so the automatic, spontaneous and default position of the mind is non-dual. Maya no longer has the power to delude the mind, because it is trigunaatita, it no longer relies on sensory input primarily to function in the world. Sensory information, while important to respond appropriately to what’s happening in your environment, does not apply to you, the Self.
Remember this: moksa is the ability to function normally and sensibly as a jiva without being identified with the jiva program. It requires the full understanding and assimilation of what it means to be a jiva and to be the Self, at all times. It is not an either/or, always a both/and, even though the jiva is not real. The definition of moksa is the ability to discriminate naturally between satya and mithya 100% of the time.
Andrew: Furthermore, is it correct to equate adhyaropa with conditioned superimposition, and viparaya with unconditioned superimposition or are there other Sanskrit words for these terms?
Sundari: You can equate moksa with the removal of viparaya and unconditioned adhyaropa. As I said above, viparaya is the reversal of non-duality as duality. Unconditioned adhyaropa is the superimposition of the jiva’s dualistic take of reality onto non-duality, jiva srsti. Both of them are the result of the hypnosis of duality in samsaris. Conditioned adhyaropa applies only to jnanis; when ignorance is removed by Self-knowledge, the superimposition no longer deludes – the snake is gone, though the illusion of duality still appears.
~ Much love, Sundari